THE BOOK OF
Judges
THE BOOK OFJudges
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CHAPTER 11. Now what took place after the death of Y'hoshua was that the descendants of Israel consulted YHWH, saying, "Who should go up against the Kanaanite first, to fight against him?"Consulted: via the high priest, whose garment and efod contained several means of providing answers via lot or the spelling out of answers. (Numbers 27:21) There was no single leader anymore for YHWH to communicate through, so they reverted to this "default" means of communication from Him. Why did they ask? Because they knew from Y'hoshua himself that the job was not yet finished. (Y'hoshua 13:1ff)2. And YHWH said, "Yehudah must go up; indeed, I have given the Land into his hand." This has been repeated in recent history, as Yehudah was the first tribe to go up and take back the Land. (Compare Z'kharyah 12:7, which prophesies this, and implies that the rest of the tribes will follow.)3. So Yehudah said to his brother Shim'on, "Come up with me into my allotment so we can make war on the Kanaanites; then I will go up with you into your allotment." So Shim'on went up. Shim'on was known for being a fighter at heart. (Gen. 34) This is one reason Yehudah called for him. His skill was needed, and he might even have been one who enjoyed this responsibility! (Gen. 49:5-10) Another was that the Shim'onites' inheritance was within the borders of Yehudah, Shim'on's younger brother, so it was not an unfair thing to ask, and they would reciprocate. But Shim'on had an attachment he had to get past in this case, because one of his children had a Kanaanite mother. (Gen. 46:10)4. When Yehudah went up, YHWH gave the Kanaanite and Prizzite over into their hand, and they struck down ten thousand men in Bezeq. Alt., they each struck down ten thousand.5. When they came upon Adoni-Bezeq ["my master is a flash of lightning"] at Bezeq, they made war on him and struck down the Kanaanite and the Prizzite. 6. But Adoni-Bezeq fled away, so they chased him down and caught him, and chopped off his thumbs and his big toes. Literally, the large digits of his hands and feet. He would lose his ability to grasp a sword or other weapon, and would have no balance when he walked or ran. But these were two of the three places the priests were anointed at the inauguration to service. (Ex. 29:20; Lev. 8:23; 14:14ff) This symbolized having his anointing removed. But there was another reason:7. And Adoni-Bezeq said, "Seventy kings [with] their thumbs and big toes chopped off used to gather up [scraps of food] under my table. Just as I did, Elohim has paid me back in kind!" And they brought him [to] Yerushalaim, and there he died. He had probably gloated over his treating them like dogs, so it is likely that the Israelites knew this ahead of time and chose a punishment that fit his crime. He recognized that justice had been done, and may even have recognized Israel's Elohim as other kings did. Most human battles were seen by all parties at that time as being contests between the two nations' elohim. But 70 kings would symbolically represent his being ruler over all the nations of the earth. (Seventy nations are listed in Genesis 10 from which all others today stem.) He is therefore a foreshadowing of the counterfeit Messiah having his authority removed, thus paving the way for Israel to regain Yerushalayim:8. Then the sons of Yehudah made war at Yerushalaim and captured it, and attacked it with the mouth of the sword, and set the city on fire. Set the city on fire: literally, sent the city away with fire, dismissed it, set it free, shot it, or gave it over.9. And afterward the sons of Yehudah went down and engaged in battle with the Kanaanite dwelling in the mountain-range, the Negev, and the Sh'felah. Negev: the southern desert. Sh'felah: foothills; literally, that which falls.10. Then Yehudah went against the Kanaanite dwelling in Hevron. (Now the name of Hevron was previously Kiryath-Arba.) And they struck down Sheshai, Akhiman, and Thalmai. These were the three sons of Anaq, a giant who had once ruled here. (Num. 13:22)11. And from there he went the inhabitants of D'vir. (Now the name of D'vir was previously Kiryath-Sefer, The "sanctuary" was once called "city of a scroll".12. and Kalev had said, "Whoever attacks Kiryath-Sefer and captures it, I will him Akhsah my daughter as a wife!" 13. And Awthni'el, son of Q'naz, Kalev's brother, who was younger than he, captured it, so he gave him Akhsah his daughter as a wife. Was she obviously such a prize, or was he trying to get such a woman out from under his roof?14. Incidentally, as she came, she allured him to request the field from her father. When she started to dismount from her donkey, Kalev said to her, "What [will it be] for you?" Dismount: Some actually read this alternately as a reference to flatulence, which in Arab cultures today is still a way of expressing displeasure--possibly to her having been given away so flippantly, though this was not uncommon. In any case, it was clear to him that she wanted something more. It may be that she did not think her husband was specific enough in his request, because they had been given a very dry land:15. So she said to him, "Grant me a blessing, since you have given me the land of the Negev; provide me with [rolling] springs of water as well." So Kalev gave her the upper springs as well as the lower springs.)
Qeynite: means "the smith". Being no longer a priest of Midyan, he may have changed vocations. Aramaic, Shalmaite, another name for the same people, according to the Talmud. The LXX identifies this Qeynite as "Yothor", or Yithro. Some of them had evidently stayed on with Israel after Yithro came to advise Moshe, then had gone back home.17. Then Yehudah went along with Shim'on his brother, and they struck down the Kanaanite that dwelt in Tz'fath, and they devoted it to destruction; then the name of the city was called Khormah. Khormah: LXX, Anathema. Both words mean "devoted to destruction".18. Then Yehudah captured 'Azzah and its territory, Ashqelon and its territory, and Eqron and its territory. The LXX says just the opposite, denying that these were captured; the Aramaic agrees with the Hebrew. This may be one place that the 72 translators of the LXX deliberately changed the text to delude Gentiles, who even today are predisposed to deny that Gaza belongs to Yehudah.19. And YHWH was with Yehudah when he was taking possession of the mountainous [region], since he [was] not [able] to dispossess the inhabitants of the valley, because they had iron chariots. YHWH was with Yehudah: Thus how can He be with Yehudah when they give 'Azzah (Gaza) back to their enemies? He made sure they were successful in one entire region. The Aramaic targum says it was because they sinned that they were unable to conquer the rest. Y'hoshua had told Menashe and Efrayim to dispossess them despite the fact of their strength. (Y'hoshua 17:17-18) Maybe Yehudan should have asked for their help as well as Shim'on's! Valley: or, deep, low-lying region--possibly the Great Rift, since it is the lowest area on the surface of the earth!20. And they gave Hevron to Kalev, as Moshe had said, and he dispossessed from there the three sons of Anaq. Verses 15-20 are a recapitulation of Y'hoshua 15:13ff. YHWH saw fit to repeat it, probably to draw a more striking contrast between verses 19 and 20 as well as between 20 and 21. As Moshe had said: in Deuteronomy (D'varim) 1:36. YHWH honored his faith and courage, since he did not fear them, but trusted YHWH to make him able--even at 85 years old--to rid the Land of any obstacles that YHWH wanted removed. (Y'hoshua 14:6ff)21. But the sons of Binyamin did not dispossess the Y'vusites who were dwelling in Yerushalaim, and the Yevusite lives with the sons of Binyamin in Yerushalaim to this day. This book was thus written prior to the reign of David, who did dispossess it, and even made it his capital. But by that time only the Y'vusites lived there, showing what the result of allowing YHWH's enemies to remain will be for any of us. They will not respect our kindness, but will only take it as an open door to overrun us--an important message for Yehudah in the Land today. If we take an area and yet do not remove from our lives the elements that support its vulnerability, we will only have to take it back again. This time David did not negotiate with them.22. Now the House of Yoseyf--they themselves, too--went up to Beyth-El, and YHWH was with them. House of Yoseyf: probably the tribe of Efrayim in particular, since this was in his land, but possibly including Menashe as well. With them: Aramaic, at their aid.23. And the House of Yoseyf [sent spies and] did reconnaissance at Beyth-El. (Now the name of the city had formerly been Luz.) This is the place Yaaqov had had his dream of the messengers ascending and descending a staircase. (Gen. 28:19)24. Now the observers saw a man coming out from the city, and they said to him, "Please show us the entrance to the city, and we will deal mercifully with you." Apparently he came from a part of the wall that was not near the main city gates, so they knew there must be another secret entrance. Please: They must have "spoken softly and carried a big stick!"25. So he showed them the entrance to the city, and they attacked the city for the mouth of the sword, and they let the man and his whole family go free, 26. and the man went to the land of the Chittites and built a city, and called its name Luz, and that is its name to this day. He replaced his former hometown; he must have had a large family to be able to do so.27. Now Menashe had not taken possession of Beyth-She'an and its daughters, or Thaanakh and its daughters, or the inhabitants of Dor and its daughters, or the inhabitants of Yivleam and its daughters, or the inhabitants of M'giddo and its daughters, and the Kanaanite was willing to settle in that land. Daughters: that is, outlying villages (somewhat like suburbs, but unwalled) whose inhabitants would run to that city for protection in case of attack. Since much of Menashe has been identified with the United States by those who study the dispersion patterns in depth, those of us who are exiled here should pay special attention to the meanings of these names, for they warn us where the strongholds of non-Israel remain for us. Beyth-She'an means "house of ease or security". As Khaggai shows, building up luxuries for ourselves robs Israel. Thaanakh means "closed up tightly". As we refuse to allow our private selves to be known by community, Israel gains less ground. Dor means "perpetually turning around", a picture of being distracted by one pressure after another rather than steadily working toward our goal. Yivleam means "it swallows them up" or "streams of people", for concern for keeping the people coming back indeed obscures the high standard of obedience. M'giddo means "place of [invading] crowds" or "his renown as chief", and indeed concern to be the biggest and best will keep our focus off our true calling. Kanaanite can also mean "merchant". Were willing: either being acquiescent to Israel or being resolved and determined.28. (Now it did turn out that when Israel's grip became strong, they did appoint the Kanaanite to forced labor, but they did not completely dispossess them.) To forced labor: Aramaic, to bring tribute. It might seem a positive thing to allow what is conveniently present to be our slave labor, but we were supposed to completely dispossess anyone who had not fled when they arrived,as a doctor takes out not just a cancerous tumor, but the area around it as well in case it has spread. Israel's responsibility is to do more than just take an area; its influences must also be removed --something returning Israel failed to do after the message of Yahshua was brought to us in exile, so the paganism we made allowances for soon transformed His message into the toothless vestige that is now Christianity. We must not just clear an area and move on; we must leave guards to tend it lest the leaven of foreign influence find its way back in. Forced labor in Israel meant being woodcutters and those who draw water. (Y'hoshua 9:21-27) Both of these are pictures of shaping men with their interpretation of Torah. When merchants (a homonym for Kanaanites in Hebrew) are allowed to spread their influence, the love of money cannot help but grow into many forms of evil.29. Nor did Efrayim dispossess the Kanaanite living in Gezer, and the Kanaanite lived right in their midst in Gezer. Gezer means a "portion". The merchants were still given a place among the people of fruitfulness (the meaning of Efrayim's name).30. Z'vulun did not dispossess the inhabitants of Qitron or the inhabitants of Nahalal, but the Kanaanite lived among them and became forced labor. Qitron means "great burning of incense". Nahalal means "a watering-station or restful place of pasture". This was one of the Merarite Levitical cities. (Y'hoshua 19:15) What kind of gift was this fro Z'vulun to give Levi--a placethat had not been cleared of its former inhabitants?31. Nor did Asher dispossess the inhabitants of Akko [his hemming in], the inhabitants of Tzidon [great hunting (of fish)] or Akhlav [I will be fertile] or Akhziv [I will deceive] or Khelbah [choicest part] or Afik [self-restraint] or Rehov [wide-open space]. Again, the names of the places tell the story of what we are cheating YHWH out of.32. And the Asherites lived right in the midst of the Kanaanite inhabitants of the Land, because they did not dispossess them. Here we see a progressive worsening: This time (compared to verse 29) it sounds more like they are at the mercy of their hosts rather than being hosts to the Kanaanites who did not have the upper hand. This may have something to do with their being on the border of Israel; unlike the rest of the Kanaanites, these were not surrounded by Israel and would therefore not feel as obligated to avoid offending Israel, and indeed this region retained enough paganism to produce Yizevel, a scourge to Israel hundreds of years later.33. Nafthali did not dispossess the inhabitants of Beyth-Shemesh [house of the sun] or the inhabitants of Beyth-Anath [house of answers], and they lived right among the Kanaanite inhabitants of the Land, though the inhabitants of Beyth-Shemesh and Beyth-anath did become forced labor for them. The names of these two cities bespeak the sun worship that was allowed to remain within forgiven Israel in exile, and the tolerance we have shown toward those who appeared to be able to give answers--mediums and horoscope-writers--and the effect has been a still-greater reduction in holiness.34. And the Emorite squeezed the descendants of Dan into the mountainous area, because they would not allow them to come down into the valley. Emorites means "wordy ones" or "speakers". They talked their way out of being destroyed! But of all the groups in the Land, these should have been the first to be removed, because it was the fact that their "cup" of iniquity had not yet been filled up that kept Israel from being able to occupy the Land earlier. (Gen. 15:16) If YHWH said it was time to kill them, be sure He was out of patience and deserved to be rid of them! The mountainous area: This must be in the northern location that some of the tribe migrated to, because there are no mountains in their original deeded territory, unless it means they would not let them descend from the coastal bluff and have sea access. The city of Dan in the north is only a couple of miles from the mountains.35. And the Emorite was determined to settle in Mount Kheres [sun], in Ayalon [great stag], and in Shaalvim [fox-holes], but the hand of the House of Yoseyf was heavy, so they became forced labor. Every time they are called the House of Yoseyf, they fared better than when they acted as Menashe or Efrayim separately. But if they were strong enough to enslave them, why were they not obedient to finish the job? It is walking in truth, not accommodating our "bleeding hearts", is ironically what will attract Israel back home.36. And the territory of the Emorites was from the Ascent of Scorpions, from the cliff and upward. The Ascent of Scorpions is at the opposite end of the Land of Israel from Dan--southwest of the Dead Sea on the edge of the Negev! Unless there was another location with the same name, which was not unheard of in Israel, the repercussions of not enforcing YHWH's borders had far-reaching effects! Territory: or, border. The very fact that the Emorites still had territory within Israel is a bad enough commentary on our condition. Only Israel's tribes were to have borders there. All this failure to dispossess the nations that were allowed to stand only set Israel up for the oppressions they received, on and off, from their neighboring enemies for the next 300-odd years. CHAPTER 21. Then a messenger of YHWH came up from Gilgal to the Bokhim and said, "I brought you up out of the land of Egypt and into the land [about] which I swore to your ancestors and said, 'I will not violate My covenant with you forever.Messenger: the term allows for an angel, but the Aramaic takes him as "the prophet by the commission from before YHWH", and the context supports this. In verse 6, it is Y'hoshua dismissing the people, and Gilgal was his camp, so it is most likely that this messenger was Y'hoshua himself. The Bokhim: [place of] weeping. The reason for this name is explained below. It was close to Gilgal. The LXX adds "and to Beyth-El and to the House of Israel". The point is that they were already drifting outward to a place where Y'hoshua had to come out to them, rather than continuing to draw near to YHWH's dwelling place. They were away from where their leader was, and were doing their own thing. Violate: or break; Aramaic, change.2. "'And you must not cut a covenant for the inhabitants of this Land. You must pull down their altars.' But you have not obeyed My voice. What is this [that] you have done? The LXX adds to the first sentence, "nor shall you worship their elohim". This tells us plainly that if we do not--on any scale--pull down their altars, we are making covenant with them. For: or belonging to--i.e., it ends up being their covenant, not yours. It is not a covenant of equals, so it does not say "with the inhabitants"; it benefits them, ultimately, not us. And so it still is today. Why didn't they do it? The altars would not have been unguarded. But was there any benefit to leaving them in place? In Israel, one never actually slaughtered the animal on the altar itself; it was more like a barbecue grill most of the time, with a few offerings being burnt up completely thereon after having been slain off the altar. The rabbis say that, with the altar gone, our table fills the same purpose. So who we sit with at the table and what its contents are dedicated to takes on added significance. If we try to find common ground wit those YHWH had condemned, we are eating meat offered to idols and are rebuilding their altars. Israel seems to have an inherent need to be liked by those we have nothing in common with, even to the point of giving them land, and so we become trodden down. The altars of the nations seemed a little "spicier"--more entertainment and even prostitution were associated with them. By leaving their "tables" standing, we could partake of something they had that we didn't. There was variety rather than mere tradition. Here they got to taste of things not previously permitted. And they simply had misplaced mercy. When YHWH tells us to feel no compassion on them, even their children, it is a sin to have a "bleeding heart". We cannot just indiscriminately pass on the mercy just because we appreciate His having mercy on us, for He knows best when to apply it. In this case it was specifically prohibited. (Deut. 7:2) He knows which vessels of His He wants broken, and it is up to Him how it all "comes out in the wash". Being obedient even when it is distasteful makes everything better. What is this that you have done? The seriousness of the situation is highlighted in the phrasing, and even more so when we see that this is what YHWH asked Chavvah after she disobeyed for the first time, bringing the curse (Gen. 3:13) and what He asked Qayin (Cain) after he murdered his brother. (Gen. 4:10) This would seem to be the opposite; here they were refraining from what seemed like murder. But by failing to do away with these threats, they were actually leaving their brothers open to attack, and loving one's brother takes precedence over a vague mercy toward all.3. "And I also said, 'I will not drive them out from your presence, and they will come to be limits for you, and their elohim will become a snare to you." Limits: literally, sides, i.e., parameters that constrict, hemming one in so he has no breathing space; we could not spread out any further, as seen in 1:34. Aramaic, oppressors; LXX, distresses.4. And what took place as the messenger of YHWH spoke these words to all the descendants of Israel [was] that the people lifted up their voice and wept. 5. Thus they called the name of that place Bokhim [weeping], and they slaughtered [an offering] to YHWH there. They wept over their guilt and shame and the loss of YHWH's help. An offering: Aramaic, holy things. Y'hoshua left this account out of his record. It seemed satisfactorily straightened out, so he may have thought it not necessary to write down, assuming they had truly heeded what he said. But after he was out of their immediate vicinity, the real state of their hearts became more evident, so he had to go back and straighten them out.6. When Y'hoshua had dismissed the people, each of the descendants of Israel went to his inherited property to occupy the Land, Is this what started the problems? What would have been different if they had even stayed grouped by tribe? They were different people when he was not around, like school children when the teacher leaves the classroom. After our Y'hoshua left, His servants also started to show their true colors. (Compare Luqa 12:45.) More mature people would have the Word of YHWH hidden in their hearts, warning them from within not to sin. (Psalm 119:11) At this point Israel was not getting there, possibly because they were constantly being bailed out, and thus never able to grow from their experiences. But now it is over 2,700 years since we lived in the Land; that is enough time to learn our lessons! If we do not, there is no guarantee that we will not have to have our sentence multiplies by seven times again--and that would be nearly 20,000 years! It is dangerous to be immature now, for the time has come to again be His people. We absolutely must grow up; whining is not acceptable in His house.7. and the people had served YHWH all the days of Y'hoshua and all the days of the elders who survived longer than Y'hoshua, who had seen all the great acts of YHWH that He had done for Israel. Survived longer than: literally, prolonged the days of (i.e., outlived). Seen: This highlights the importance of being a witness, for things changed after they no longer had such people to rebuke, correct, and advise them. Today, elders are put away in isolation at nursing homes, though their brains are not always as feeble as their bodies. In many cases, only they have enough experience to have the wisdom we need for crucial decisions. And, having seen the consequences of taking the wrong road, only they can recall enough history to avoid repeating it. Today YHWH is doing great works again, breathing life back into what was lost to us. We must establish the witness in our children, exposing them to some hardship so that they too can be witnesses to theirs of how YHWH delivers. This is why YHWH gave us the Passover celebration.8. When Y'hoshua the son of Nun, the servant of YHWH, died, [being] 110 years old, 9. they buried him within the boundary of his inherited property in Timnath-kheres, in the mountains of Efrayim north of Mount Gaash. Timnath-Kheres means "portion of the sun". Mount Gaash means "the mountain of quaking".10. And that whole generation was gathered to its fathers, and another generation arose after them who were not acquainted with YHWH or even the acts that He had done for Israel. How could they not know YHWH so soon after He had acted so decisively? The only possible answer is that they were not taught; as their parents became relatively comfortable in the Land, it was easy to feel less need for YHWH. What a vivid demonstration of the importance of teaching our children diligently all that we know about YHWH--something He Himself commanded us to do. (Deut. 6:7) It took only one generation for this very fresh memory to fade away completely! This failure was predicted in Deut. 31:16--a warning they should have taken to heart, in order to avoid it. Were not acquainted with: or, did not acknowledge, for it is hard to abandon one you know nothing about. (v. 12) The younger generation also bore some of the responsibility of forgetting about Him.11. Then the descendants of Israel did evil in the eyes of YHWH and served the Baalim, Evil: or wrong. Baalim: literally, "owners" or "husbands"--the supreme male deity worshipped by the nations around Israel, notably in the region later known as Phoenicia (Tzur and Tzidon and environs), but other Kanaanites as well.12. and abandoned YHWH, the Elohim of their fathers, the one who brought them out from the land of Egypt and walked after other elohim--the elohim of the peoples who surrounded them, and they bowed down to them and angered YHWH. 13. Indeed, they abandoned YHWH and served Baal and the Ashtaroth. Ashtaroth: Kanaanite fertility goddesses, which were often considered to be consorts of the Baals, idols with which the people sometimes actually became intimate as well, and symbolic "groves" which depicted lewd acts between the two.14. Then the anger of YHWH was kindled in Israel, and He handed them over to plunderers, and they were pillaging them, and He sold them into the hand of their enemies on every side, and they could no longer stand before their enemies. Handed them over: Unless He had done so, there was no reason they should have been beaten after all He did to strengthen them. (Deut. 32:30)15. Wherever they went, the hand of YHWH came against them for harm, just as YHWH had said, and as YHWH had sworn to them, and it forced them into [cramped] straits. The hand of YHWH: Aramaic, slaughter from before YHWH. Forced them into cramped straits: or, distressed them with great force.16. Then YHWH raised up judges, and they delivered them from the hand of their plunderers. Judges: Not courtroom-type decision-makers, but military warlords who won decisive battles and also served as political leaders and teachers to the people in many cases. The root word means to discriminate, decide a controversy, govern, vindicate, avenge, deliver, or punish. Essentially they were kings, but without that title. Since all the former witnesses were gone, YHWH gave them a fresh demonstration of His power. He saved them over and over again as a whole nation, not just individuals, and that is how He wants to save us today.17. But they did not even listen to their judges, because they were whoring after other elohim and bowing down to [worship] them. They turned aside quickly from the way in which their parents had walked to obey the commandments of YHWH; they did not do the same [thing]. They were glad to have someone strong to deliver them, but once they started asserting authority, the people chafed under this, as many today misuse Paul's statement that we "have no need of a teacher". That is true corporately, not individually, and only when we have already had someone to teach us to walk in the commandments, for look what they did as soon as the teacher "walked out of the room"; there had to be someone in charge:18. And since YHWH had raised up judges for them, and YHWH came to be with the judge, the judge then delivered them out of their enemies' hand all the days of the judge, because YHWH had compassion due to their groanings from the presence of those who oppressed them and who crowded them out. YHWH felt sorry for them, but also sighed over them, like an exasperated parent helping a child out of trouble he has gotten himself into, and hoping he will learn from it.19. But it turned out that upon the judge's death, they would turn back and act more corruptly than their parents in going after other elohim to serve them and to bow themselves down to them; they would not let their own practices or their stubborn habit drop. Corruptly: rotting and decaying, we are already on the road to death when we act this way.20. So YHWH's anger grew hot against Israel, and He said, "On account of the fact that this nation has crossed [the line by going beyond the bounds of] My covenant which I laid as a charge upon their ancestors, and has not obeyed My voice, 21. "not one more time will I expel from their presence [even] one of the nations that Y'hoshua left when he died either, 22. "in order that through them I can put Israel to the test [as to] whether they are guarding the way of YHWH, to walk in it as their fathers did, or not." Would they finish the job? Our Y'hoshua also did not get to see the work completed either--yet! (Yeshayahu 53:11)23. So YHWH let those nations remain without driving them out quickly, rather than giving them over into Y'hoshua's hand. This was a "punishment" that included within it an open door to reverse it if they would change their ways. It is not His fault if we do not bring into subjection all that raises its head against the knowledge of YHWH. (2 Korinthians 10:5) But long after Y'hoshua's death, our behavior still reflected on his name. Verses 11-23 are a synopsis of the rest of the book. There was cycle after cycle of oppression and deliverance, then rejection of the leader YHWH sent. They wanted deliverance without having to listen to what the deliverer said. They could not remain delivered that way! We, too, candy-coat the Gospel rather than taking up the execution stake, preferring the Kingdom over our natural families, etc., and yet expect to receive what He came to bring us! It is one of the hardest lessons to learn in this democratic age that without strong leaders we cannot get back Home. CHAPTER 31. Now these are the nations that YHWH allowed to remain by which to test Israel--all who were not familiar with any of the wars of Kanaan--Even though Israel was already in the Promised Land, there were tests, just as there was in the Garden of Eden. And also like the curse in Genesis 3, the people they allowed to remain in the Land were a thorn in their sides.2. only in order that the generations of the descendants of Israel [might] know, to teach them war--only those who had not experienced them beforehand: Genesis 3:19 says we must eat bread (lekhem) by the sweat of our brow because of Adam's sin. But the root word (lakham) means "to battle", so this can also be read in Hebrew to say we must feed on war until the causes of the violence and bloodshed that we have had since are dealt with. Battles are part of the curse, but still can be a road to redemption. There was no violence before that, but now they needed such a challenge in order to learn to trust YHWH. A common enemy is also the most effective way to draw a people together in unity.3. Five tyrants of the Filistines, and every Kanaanite or Tzidonian or Chiwite inhabiting the mountains of Levanon, from Mount Baal-Hermon as far as the entrance of Khamath. Five tyrants: kings of the cities of 'Azzah, Ashqelon, Ashdod, Gath, and Eqron. Mount Baal-Hermon: Aramaic, the plain of Hermon; the targum removes the word Baal, even in geographical place-names! This is a noble gesture, going beyond even that which the ambivalence of the Hebrew text allows for.4. And they were there to test Israel by, to know whether they would obey YHWH's orders, which He had given to their ancestors by the hand of Moshe. 5. While the descendants of Israel lived right among the Kanaanite[s], the Hittite[s], the Emorite[s], the Prizzite[s], the Chiwite[s], and the Y'vusite[s], Previously the Kanaanites had been the ones living in their midst; they were apparently no longer forced laborers, but had regained the upper hand so quickly. The Hebrew word for Kanaanite is the same as the word for "merchant". Mammon (wealth) is how they enslaved them again--through trade. And the money markets are what hinders returning Israel more than anything else, because the system does not accommodate those with a heart for the Sabbath. Sunday, yes, they will stop for half a day, because of the large constituency they cater to. This trade does not just have to do with financial dealings, but with ideas, philosophies, affection for extended family members--trading freely in any way with what is not Israel.6. they took their daughters for themselves as wives, and they gave their daughters to their sons, and they started serving their elohim. This seems to be an inevitable result, as King Shlomo found out the hard way. It is very hard to go to battle with someone who shares the same grandchildren with you. Jews today are still wary of such roads to assimilation, and it is forbidden in Exodus 24:13-16. There, one gets started down the slippery slope by merely accepting their invitation to dinner. This is why Ezra went further and required that those returning to Yehudah after exile put away all foreign wives. (Ezra 10:10-44) It was the only way to undo a wrong choice, unless they the,selves were to leave the Land with their families. (Apparently none of the wives had become Israelites themselves.) Granted, it was probably easier in a world where the mindset was universal that a wife and children were a man's property and could be sold or dismissed at will. But sometimes one has to be the "bad guy" toward outsiders to protect those inside. Israel is meant to be a light to the nations, and some of the most important trade routes in the world ran through the Land. Imagine how clear a message about YHWH's holiness the nations would receive if the Torah had been enforced in this regard--if traders reported how they were allowed to sell their foodstuffs and agricultural wares, but armed guards were sent to follow them and ensure that they did not open their bags of trinkets with idolatrous symbols on them anywhere they stopped within the Land!7. Thus the descendants of Israel did what was wrong in the eyes of YHWH--they both forgot YHWH their Elohim and served the Baalim and Asheroth. 8. So YHWH's nostrils were kindled against Israel, and He sold them into the hand of Kushan Rish'athayim, king of Aram of the Pair of Rivers, and the descendants of Israel served Kushan Rish'athayim eight years. Rish'athayim means "twice wicked" or "doubly evil". Aram of the Pair of Rivers: Mesopotamia. Note that his name and his realm are both in the dual form grammatically.9. When the descendants of Israel cried out to YHWH [for help], YHWH raised up a liberator for the descendants of Israel--Awthni'el the son of Q'naz, Kalev's brother (the one younger than he), and he saved them. When they cried out: He would not intrude in their choices until they wanted Him. Those who were intermarrying were following their own hearts; it must have been those who saw this evil being done and lamented it who called for His intervention. (Compare Y'hezq'el/Ezek. 9:4) Awthni'el: the brave conqueror seen in 1:12-15 above. His name means "forceful lion of Elohim". He came from the family of another very brave man, but was already one who had proven valiant himself. The one faithful in little was chosen for a bigger task, because YHWH trusted him.10. When a spirit of YHWH came upon him, he avenged Israel; when he went out to war, YHWH handed over to him Kushan Rish'athayim, king of Aram, and his hand prevailed over Kushan Rish'athayim, A spirit: Prior to this, such an endowment is only seen with Moshe, Y'hoshua, and the priests--people anointed for a special calling, as the kings later were as well. The Aramaic targum identifies it as a spirit of prophecy. A prophet is one who quotes YHWH's words and brings them to bear on a situation. The same is not said of the judges who come later in the book; can we assume the same was true of them as well? A tree is known by its fruit.11. and the Land was quiet forty years. Then Awthni'el, the son of Q'naz died, Quiet: undisturbed, at peace, at rest. For this to be true, he had to enforce the Torah. This had to mean there was a great shaking up in Israel, including the breakup of families as under Ezra. It would have been "obey or die". If the rest of the Torah was being lived out, it would be a mere technicality to put the Kanaanites to the sword. He put up with no deviation, and that is what kept Israel free. Undoubtedly some breathed a sigh of relief when he died, for now they had neither oppressive enemies nor such a hard-liner for a ruler. But we cannot remain free as long as we show "understanding" toward people's excuses, and it all came vack as they opened the door again:12. and the descendants of Israel started to do what was wrong in the eyes of YHWH again, so YHWH strengthened [the grip of] Eglon, king of Mo'av, against Israel because they had done what was wrong in the eyes of YHWH. Do what was wrong: The Aramaic targum specifies that this means they strayed after and bowed down to the idols of the nations. This sin does innately have the seeds of the cycle of oppression seen above right within it. Eglon means "a great calf" or "calf-like", and this is the precise meaning of Italia in Latin, so the parallel is easy to see: If we do not enforce the Torah, we wind up under the rule of Roma and its pagan church, which also brings all kinds of people together (the meaning of "catholic"). Just as long as they call whatever they worship "god", no distinction is necessary between YHWH and Allah or Jupiter or Krishna, so we will have no problems mingling!13. And he assembled to himself the descendants of Ammon and Amaleq, and went and attacked Israel, and they took possession of the city of date-palms. The two nations descending from Lot joined in with Amaleq's method of taking advantage of Israel's weakness. Assembled: or added. City of date-palms: Y'rikho.(Deut. 34:3) It was again inhabited, so soon after Y'hoshua destroyed it, but its wall had not been rebuilt, which is why it was such an easy target.14. So the descendants of Israel served Eglon, king of Mo'av, eighteen years. 15. When the descendants of Israel cried out to YHWH [for help], YHWH raised up a liberator for them--Ehud the son of Gera', a descendant of the Y'minite, a man whose right hand was restricted, and the descendants of Israel sent a tribute to Eglon, king of Mo'av, by his hand. Descendant of the Y'minite: possibly an alternate way to say Benyamite. If so, he was one of the 700 select left-handers who could sling a stone at a hair and not miss. (20:16) Restricted: Aramaic, withered; but this may simply be an idiom for being left-handed. How ironic that Y'minite means "right-handed"! And again,note the wording: it is by "his hand" that the tribute is sent. Pay attention to his hands! Their method was to bind the right hand (tie it behind their backs?) to force themselves to become ambidextrous, since it was an advantage in a region where cities were so designed that only left-handed archers could fire upon the city from a chariot because of the angle of the approach to the city gate. He was already a trained assassin; again, not the timid but the skilled were the chosen.16. Now Ehud made a dagger for himself, and it had two edges, its length a gomed. And he tied it onto his right thigh under his [long] cloth garment. Gomed: a measure between that of a span (tip of thumb to tip of the little finger of a spread hand) and that of a cubit (fingertips to elbow); approximately half a cubit, or 9 to 10.5 inches in length. Aramaic, a cubit in length. On his right thigh: Normally one would lift his outer garment on the left side to show that he was carrying no concealed weapon, as it was assumed one would grasp it with the right hand; in this case he could do so without revealing his weapon.17. And he brought near the tribute to Eglon, king of Mo'av. Now Eglon was a very fat man. Fat: LXX, handsome; this may say something about Greek tastes! He had planned well, making his sword the right length.18. Then after he had finished presenting the tribute, what he did was send away the people who were carrying the tribute, 19. then he himself turned back from the carved images which are near Gilgal and said, "I have a secret to tell you, O king." So he said, "Hush!" And all those who were standing over him went out from him. Carved images: the word can also mean quarries, but as with the bronze serpent Moshe had made, anything with spiritual symbolism tends to be idolized; consider the "relics" of the medieval church. So undoubtedly had turned the twelve stones from the Yarden that were set up as a memorial to YHWH's bringing the Israelites across there had been turned into idols by the Moavites--or Israelites who were influenced by them.20. And Ehud came toward him while he was sitting alone in a roof chamber which he had [in which to] cool off. And Ehud said, "I have a word to you [from] Elohim." So he rose up from upon his throne. Some interpret this roof-chamber as an outhouse. Others see it as a summer house. Note that he did not specify which "Elohim"; the ambiguity served him well here, for Ehud had just come from a high place probably dedicated to Moav's ruling spirits.21. Then Ehud stretched out his left hand and took his sword from on his right thigh, and thrust it into his abdomen. Assassinating a foreign king would not have been necessary had he not been unlawfully living in YHWH's Land. (vv. 13, 19) This assassin presented himself with such wisdom and self-control that no one even thought it necessary to guard the king against him. Of course, anyone bringing a tribute would not be suspected, but welcomed with open arms. The king was also ready to listen to classified knowledge, especially something coming from where his "gods" dwelt. His "secret" did not exist, of course; but as with his training to use his left hand as well as his right, he used his darker side--his "evil inclination"--to serve what was right. He restrained his natural inclination to mercy and took control of his "left" side and thus defeated Israel's enemy. Originally, we did not have to kill anyone or anything, but to get back to the Garden we have to remove evil from the world, and that sometimes involves using what we despise as the way to get back to having no need for it.22. And the hilt also went in after the blade, and the fat closed over the blade [at the point of entry], because he did not draw the dagger [back] out of his abdomen, and [his] feces came out. The last phrase could also be read as "he (Ehud) exited through the sewer duct", for the word "emergency exit" or "passageway" does have the same root word as "feces", and is often used that way in modern Hebrew. This does seem feasible because of the next verse:23. Now Ehud had gone out to the vestibule and shut the doors of the roof-chamber behind him, and bolted them. Vestibule: or entry corridor. How could he bolt the doors from outside if he had gone out this way? (For the verse could read, "he went out through the vestibule", but he also would not have been unnoticed.) This way no one could tell he had left; it would appear he was still in his conference with the king.24. When he had left, his servants came in and looked, and lo and behold, the doors of the roof-chamber were locked. So they said, "He must be covering his feet in the cooling chamber." Covering his feet: a euphemism for squatting to defecate.25. When they had waited anxiously until they were embarrassed, yet still he was not opening the doors of the roof-chamber, they took the key and opened [them], and there lay their master on the ground, dead. Embarrassed: or, disconcerted. Such a death, lying in his own excrement, brought additional shame to one who undoubtedly expected a glorious burial.26. And Ehud was [able to] slip away while they delayed, and he got past the carved images and escaped to the Seirah. Seirah: "the place of the shaggy goat", but not Mt. Seir, which is much further south in Edom.27. Then when he arrived, what he [did was] blow the shofar in the mountainous region of Efrayim, and the sons of Efrayim went down with him, and he himself was ahead of them. 28. And he told them, "Follow hard after me, because YHWH has given your enemies--Mo'av--into your hand. So they went down after him and captured the fords of the Yarden to Mo'av, and did not let a man cross over. This is the Israelite way of going to war this day: not a leader sending men out, but a leader saying, "Follow me!" They cut off the only local way of escape back to their home, which is where the occupying forces would be expected to head when they heard their king was dead.29. And they struck Mo'av down at that time--about 10,000 men, every one robust and every one a soldier--and not a man escaped. A soldier: or, capable, brave. Despite their wrong cause, the Scripture text gives them honor here because they were willing to fight.30. Thus Mo'av was subdued that day under the hand of Israel, and the Land was quiet eighty years. Subdued: brought low, humbled, brought into subjection--the root word from which Kanaan stems!31. And after him came Shamgar the son of 'Anath, and he beat down the Filistines--600 men--with a cattle prod; thus he, too, delivered Israel. A cattle prod is not very long, so to kill someone with it, he would have had to tie him up first. It would not be very effective on a battlefield. Today we are so separated from the blood and gore that was much more commonly known back then, for they were used to having to butcher their animals themselves, etc. Anciently, people were seen as heroes if they could do what other people could not stomach, and YHWH honors them for it, too. Do not dishonor His name by attaching it to cowards, as is so common within Christianity. Until we are back in Eden, we are on the battlefield, and if there was ever a time we needed heroes, it is now. Do not let distinctions that have no real meaning disarm you. Yes, choose your battles wisely; be sure it is really for YHWH and Israel's sake and for an issue that really matters. Ignore the rest, and they will fade away on their own. Do not let fear rob you of taking the first step, and base your leap of faith confidently on what YHWH has said and done, for then you have a solid foundation--the high ground from which to operate. As YHWH and Moshe told Y'hoshua so often, be strong and courageous! CHAPTER 41. But the descendants of Israel again [began ] to do what was evil in the sight of YHWH when Ehud was dead.Shamgar (3:31) was said to have succeeded Ehud, but because of this verse, we deduce that this must have been while Ehud was still alive, and that he was one more hero under Ehud.2. So YHWH sold them into the hand of Yavin, king of Kanaan, who reigned at Hatzor. And the commander of his army was Sisera, and he [was] living at Kharosheth of the Nations Sold them: When YHWH sells His people, He does not profit by it (Psalm 44:11); it is all for the sake of our learning to obey. Shmu'el singled out this particular "sale" along with that to the Filistines and Moav, but Sisera is the only leader mentioned, and it immediately follows the reference to being freed form Egypt. (1 Shmu'el 12:6-11) So this particular bout of oppression must have been especially significant. Hatzor was the capital of the Kanaanite kingdoms, but was now in Nafthali's territory. Y'hoshua had burned it down, but it had now been refortified as the Kanaanites recovered their strength. Donald Wesley Patten says Sisera was a title, not a proper name. It means "battle array". It appears that Yavin may have been the same, having been said to be the one Y'hoshua conquered (Y'hoshua 11:1); or it may have simply been a dynastic series of several kings with the same name. Considering that the former one had been killed, it is not unlikely that the next king who was able to rise to the throne there would have taken the same name as a symbol of the revival of the city. Kharosheth means "Wood-carving". (Aramaic, strength of the cities of the nations.) Sisera may have been the petty king of this city under Yavin.3. Then the descendants of Israel cried out to YHWH [for help], because he had 900 iron chariots, and he squeezed the descendants of Israel with a strong grip for twenty years. Then: not until they were threatened to the point of knowing they could not stand against this.4. Now D'vorah--a woman, a prophetess, the wife of Lapidoth--she was the one judging Israel at that time. D'vorah's name means "a bee". Like a queen bee, she led the congregation of Israel. Her husband's name means "torches". He is mentioned to show that though she was a woman in leadership, she was still under the covering of his authority, unlike Jezebel who tried to run things her own way. At that time: This suggests that there was always someone in the position of judge, but at times they were not strong enough to overcome the enemies.5. When she was sitting under the Date Palm of D'vorah, between Ramah and Beyth-El in the mountainous region of Efrayim, the descendants of Israel would go up to her for legal decisions. Date Palm of D'vorah: The Aramaic targum says this was one of several ways she supported herself; the others included gardens, olive trees, troughs, and "white dust". If this is true, she was a Proverbs 31 woman!6. And she sent and summoned Baraq, the son of Avinoam [my father is pleasant] from Qedesh of Nafthali, and said to him, "Hasn't YHWH, the Elohim of Israel, given the order? Go, and continue on to Mount Tavor, and take with you 10,000 men from the sons of Nafthali and from the sons of Z'vulun 7. And I will draw Sisera, commander of the army of Yavin, out to you toward the River Qishon, along with his chariots and his crowd, and I will hand him over to you. The Qishon (meaning "winding") flows along the northern side of Mt. Karmel.8. And Baraq said, "If you will go with me, then I have [already] gone, but if you will not go with me, I will not go." 9. So she said, "I will indeed go with you, only the journey on which you are going will not be to your glory, because YHWH will sell Sisera into the hand of a woman!" Baraq was a great warrior, but to his shame, two women had to do his work. YHWH was no pleased or proud of this diminished "glow". Like a child, he would not go into a frightening situation alone, but for this he would forfeit the credit. In those days it was one of the utmost disgraces for a soldier to be killed by a woman. (See 9:53ff.) Yet in Hebrews 11:32, Baraq rather than D'vorah is mentioned, since he did the actual fighting, and apparently rallied after his initial slow start.10. So Baraq had Z'vulun and Nafthali called to Qedesh, and 10,000 men went up at his feet, and D'vorah did go up with him. 11. Now Khever the Qeynite had separated from the Qeynites of the descendants of Khovav, Moshe's in-law, and had pitched his tent all the way [up] at the Oak at Tsaanayim, which is near Qedesh. Qeynite: See 1:16 for background.12. And it was reported to Sisera, because Baraq the son of Akhinoam had gone up to Mount Tavor. 13. So Sisera called together all his chariots--900 chariots of iron--and all the people who were with him from Kharosheth of the Nations to the River Qishon. 14. And D'vorah said to Baraq, "Rise up, because this is the day YHWH has handed Sisera over to you! Hasn't YHWH gone out ahead of you?" So Baraq [started] down from Mount Tavor with 10,000 men following him. 15. And YHWH confused Sisera [with loud noises], the whole chariot [corps], and all the camp by the mouth of the sword before Baraq. So Sisera got down from [being] upon his chariot, and fled on his feet. Confused: or routed, vexed, noisily crushed. 5:20 tells us that the stars in their courses (or raised-up roadways) fought against Sisera. Donald Wesley Patten thinks this took place in 1296 B.C.E., 108 years after the day the sun "stood still" for Y'hoshua (1404 B.C.E. by some estimates). 108 years was the length of two 54-year cycles between flybys of the planet Me'adim (Mars) when its orbit used to cross over the earth's and wreak havoc by the strong gravitational effect each would have on the other at such times, including tides of magma beneath the earth's crust large enough to form new mountains. Read chapter 5's descriptions of the mountains melting, the river flooding, and the earth quaking in light of this. But if Y'hoshua was approximately 80 years old when he began conquering the land, he had almost 30 years of his life left after that, and 166 years are accounted for in the book of Judges thus far, plus the years the elders who survived Y'hoshua were still alive. If only one of them outlived Y'hoshua by just 20 years, this would be four cycles (216 years) after the "long day" instead, in 1188 B.C.E., or nearly 200 years before the golden era of David and Shlomo. If it was at this time, it would have taken place right at Passover again. At least one chronology places D'vorah at circa 1150 B.C.E., which brings it very close. This is more likely. Before Baraq: or possibly before "lightning" in the generic sense, in correlation with his name. (The northern Kanaanites' concentration of armor, iron chariots, shields, and weapons would make them a magnet for the immense electrical discharges caused by the collision of the two planets' electromagnetic fields.) In 5:22, something mighty or gigantic is described as swooping like cranes or galloping like horses, as the two planets' gravitational pulls made them take rolls and dips out of their normal patterns. Thus YHWH gave Israel the advantage in battle. Interestingly enough, Ba'al is the Phoenician name for Mars, and its two moons were considered its steeds. People knew the patterns, and Sisera probably planned his battle on a date he "knew" he could not lose since Ba'al would certainly uphold his worshippers! YHWH thus used what the Kanaanites worshipped against them!16. But Baraq chased after the chariotry and the encamped body as far as Kharosheth of the Nations, and Sisera's whole camp fell to the mouth of the sword; not as much as one was left, 17. while Sisera escaped on foot to the tent of Yael, the wife of Khever the Qeynite, because there was peace between Yavin, king of Hatzor, and the household of Khever the Qeynite. Yael means an ibex, a wild goat that lives on the desert cliffs of Israel and from whose horns many of the smaller shofars are made. It does not say the peace was a tenuous one, but remember the prophecy that the counterfeit Messiah will destroy many through peace. (Dani'el 8:25) It may be that Khever still remained loyal to Yavin, while his wife had more of a sense of who was in the right and, like Rahav, changed her loyalty. Or the reason Khever separated from his relatives (v. 11) may have been because they had left behind the alliance they once had with Israel, while he retained his. But it may be the opposite--that he abandoned his family to sell himself to the service of the Gentiles.18. So Yael went out to meet Sisera, and she said to him, "Turn in, my master! Turn in to me; don't be afraid!" So he turned aside to her in the tent, and she concealed him with a rug. Rug: or possibly, a tent support, because the word means "upholder" or something leaned on. Aramaic, blanket.19. And he said to her, "Please give me a little water to drink, because I have become thirsty!" But she opened a bottle of milk [made from an animal skin] and gave him a drink, then covered him up. Covered up: both to hide him and to let him fall asleep more easily, as the milk would do as well.20. And he told her, "Stand [at] the opening of the tent, and in case anyone should come and inquire of you, and say, 'Is there anyone here?', then you say, 'There is not.'" Anyone: literally, a man. Which man he was afraid of is identified in verse 22.21. Now Yael the wife of Khever took a stake of the tent and put a hammer in her hand, and went to him softly and drove the stake into his temple, then sunk it into the ground. (Now he had been [overcome by a] deep sleep, being exhausted.) And he died. Hammer: literally, a piercer, since it provided the power to pierce with the stake. It appears that her husband was a blacksmith, and this would have been one of the tools of his trade. Softly: or secretly, privately.22. And indeed, Baraq was chasing Sisera down, and Yael came out to meet him, and she told him, "Come, and I will let you see the man whom you are looking for!" So he came in to [where] she [was], and there lay Sisera, dead with the stake in his temple! This is prophetic, especially since it says "the stake" instead of just "a stake". A king would be called a stake (or peg) on which the glory of his ancestor's house would be hung. (Yeshayahu 22:22-24) Z'kharyuah 10:4, in the contact of bright clouds flashing forth with lightning 10:1, (a different term than Baraq, but clearly related), tells us that "the tent-peg" will cover from the tribe of Yehudah. It is a title for the one who sits on the throne of David. Thus of course it applies to the Messiah, except verse 25, which speaks of this king's downfall, for Messiah's kingdom will never end. But Messiah will conquer every oppressor of Israel as this tent-peg did. (Joseph Good)23. Thus Elohim brought Yavin, king of Kanaan, into subjection before sons of Israel. Brought into subjection: a mocking play on words, because it is the root word for Kanaan!24. And the hand of the sons of Israel proceeded to move on and became severe upon Yavin, king of Kanaan, until they had caused Yavin, the king of Kanaan, to be cut off.
A song like this was common after a deliverance (such as the song of Moshe after crossing the Reed Sea in Ex. 15 and David's being spared from Sha'ul in Psalm 18). Moshe's song was remembered and even shows up again in the Kingdom. (Rev. 15:3) These songs were written with catchy tunes so they would be remembered (Deut. 31:19-22), and the same was true of this one, for D'vorah knew well how quick Israel was to forget YHWH's acts. Note that a woman is named before a man; in fact, the verb is only feminine, so Baraq is somewhat of an afterthought here. Such a thing was normally unheard of in the ancient world, but this is part of Baraq's being shamed for not acting immediately on YHWH's command. One Jewish legend says Baraq was another name for Lapidoth, D'virah's husband, which might explain why she feels so free to chide him so heavily.2. "With the leaders acting as leaders in Israel, with the people freely offering themselves, bless YHWH! Leaders acting as leaders: or, loosing of locks of hair. LXX: A revelation was made in Israel when the people were made willing. For a woman in Israel, loosing locks is a revelation, for she normally keeps her hair covered. Freely offering themselves: The first time this term is used in Scripture, it refers to Israel when freshly liberated from slavery and provided with much security by the Egyptians from whom they "borrowed" gold and jewels. None of these people was rich, and they had no prospects for additional income for a long time, yet they gave even more than was necessary to build what today would be a multi-million-dollar tent, because the Kingdom was in it. It was a way of picturing something real but invisible, so they donated readily and voluminously. When YHWH's people are generous and volunteering of heart, it is safe for YHWH to allow revelation to flow to us. But many feared to volunteer for battle until leaders emerged, for in a chaotic battle, who can hope to survive? Several tribes had troops ready before Baraq was ready to lead. They did not have to, because this was really Baraq's responsibility, but they did the right thing when their brothers were in need, and this was a great cause for thanking YHWH, because though they were just doing the duty of decent men, where would we have been without them? There was not a centralized army at this time, so each tribe, and even some households (nobles who could afford to build a battalion of their own as others joined themselves to a strong warrior), would have their own armies, and occasionally, when the threat was especially large as here, they would all join together against a common enemy. We have learned to distrust leaders, especially in a democratic setting, and sometimes with valid reasons, but ultimately a constant distrust for authority is rebellion and lack of trust of YHWH, who put them in place. (Rom. 13:1) The term for leading here means to inscribe laws in stone. It is easy to follow a leader who is liberating us, but when he begins to enact laws, it is much harder to continue to like him.3. "Listen, O kings! Cup your ears, O [weighty] commanders! I belong to YHWH; I myself will sing! I will make music to YHWH, the Elohim of Israel! 4. "O YHWH, when You went out from Seir,
Edom: another name for Esau. (Gen. 36:8) We could see here a prophecy of YHWH removing His presence from Edom (which by Yahshua's time was an idiom for Roma), where it had rested for a short time, at which time water (a Scriptural idiom for YHWH's word) flowed more freely. It may also be a prophecy of the day yet to come when He strides forth from Botzrah (Yeshayahu 63), which is a city in Edomite territory and possibly (since it means "sheepfold", another name for Petra (Sela), which has only one narrow opening like a sheepfold.5. "Mountains melted due to the presence of YHWH, That is, Sinai--from the presence of YHWH, Elohim of Israel. 6. "In the days of Shamgar, the son of Anath,
This may refer to the planets leaving their normal courses, but it has the double meaning of Israel's main roads being deserted because of fear to travel openly due to the danger from the oppressing enemies.7. "There ceased to be chiefs in Israel; They had come to an end until I, D'vorah arose, [As] a mother in Israel. Ceased: LXX, failed. Chiefs: or, rural population. It was common, when a foreign army was on the prowl, for those who lived outside of walled cities to move into the cities for shelter. This could be an instance of that.8. "They chose new elohim, Then [there was] battle [at the] gates. If [one] shield or a javelin was seen Among forty thousand in Israel! In choosing pagan elohim, they would have become involved in all sorts of sexual rites with temple prostitutes, both male and female. The men of the armies were no longer effective because they were off having fun, which is why women had to take the initiative in this battle. Israel was neutralized because the enemies made it pleasurable to partake in what they did at their temples. So women had to do it--a cause for anger and much direct shaming of the men seen in this song. Women prefer that their husbands lead, but if they do not, in a crisis, someone has to. She risked her life in voicing all these insults (possibly buffered somewhat by the fact that it was a song), but if the husbands were at all honest, they had to admit she was right. Battle at the gates: a reminder of--again--the women who "assembled as troops" at the entrance to the Tabernacle. (Ex. 38:8) Forty thousand: At the numbering in the wilderness, only Binyamin had a smaller army than this, and now not even one tribe has stood up to fight, like the army who stood shivering at Golyath's challenge before David arrived.9. "My heart [is] for those who engrave decrees [in] Israel, Those among the people who volunteered themselves. Bless YHWH! LXX: My heart [inclines] to the orders given in Israel.10. "You who mount and ride reddish-gray she-asses, Who sit upon extended carpets, As well as you who walk on the road, Ponder! Reddish-gray: or tawny, but from a word meaning to dazzle. Bilaam the prophet was one who rode on one of these female donkeys. (Num. 22:22). A woman going to see another prophet rode one. (2 Kings 4:24) Yahshua rode the foal of one. (Zkh. 9:9) Extended carpets: or, rich cloths, seen by the LXX and Aramaic targum as an idiom for sitting in judgment.11. "[Being delivered] from the noise of those who shoot arrows between the places to draw water, There they will recount the correct [actions] of YHWH, The correct [actions] of His chiefs in Israel! Then the people of YHWH went down to the gates. Those who shoot arrows: LXX, disturbers; seen by the Aramaic targum as toll-booths where those who came to draw water were assaulted and robbed. I.e., they were ambushed at a place they could not avoid coming to.12. "Wake up, rouse yourself, O D'vorah! Wake up, rouse yourself, [intensely] utter a song! Rise up, O Baraq, And lead away your captives, O son of Avinoam! 13. "Then He caused the surviving remnant to subjugate the majestic nobles of a people;
Remnant: the few who were still obedient to YHWH's voice, despite the fact that they still lived in His Land.14. "From out of Efrayim their root came against Amaleq. After you, O Binyamin, among your peoples! Down from Makhir came those who enact decrees, And from Z'vulun those who draw out the reed of the scribe. LXX: Efrayim rooted them out in Amaleq. Who enact decrees: LXX, searching out the enemy. Reed of the scribe: one who recounts or records stories; or possibly, staff of the mustering-officer: or scribe, but verse 18 makes more sense if we read it in a non-military sense. Makhir: the part of Menashe that dwelt east of the Yarden River.15. "And my captains in Yissakhar were with D'vorah; As was Yissakhar, so was Baraq. They were let loose into the valley at his feet! Among the divisions of Re'uven, there were great resolves of heart! Resolves: or decrees, something inscribed or engraved deeply and permanently. LXX: great pangs reached into the heart.16. "Why did you stay between the two sheepfolds? To listen to the bleatings of flocks? Among the divisions of Re'uven, there were great searchings of heart! Sheepfolds: or possibly, saddlebags (in the context of Yissakhar, a possible allusion to Gen. 49:14, the only other place this word is used in Scripture), but more likely a geographical feature. The Aramaic targum interprets it as, "apart from the armies of war, waiting to hear the news, favorable or not… Was it right for you to do this? Did you not know that before Me the thoughts of the heart are revealed?" They were present at the scene of battle, but waiting to see who would prevail before throwing in their lot with the side they knew was right. Note the parallel between the last line here and the last line of v. 15. Actually, the two lines only differ by one letter in Hebrew.17. "Gil'ad sat still across the Yarden. And Dan--why did he remain ships? Asher stayed at the seacoast And sat atop where it broke through . Gil'ad: since Y'hoshua 22:9 says that two and a half tribes inhabited Gil'ad and the other one and a half are already mentioned in this account, it probably refers specifically to Gad in this case. Across the Yarden: The LXX adds, where he pitched his tents. Dan: the portion of the tribe that remained settled on the coast, not the part that established a city less than 15 miles from Hatzor. Where it broke through: possibly Megiddo, which is in Menashe's territory, but not far from Asher's. Note the bitterness in her tone: Shame on you for staying at the beach when your brothers were in danger! But apart from Levi, which had no military responsibilities, Yehudah and Shim'on are conspicuous by their absence from the list. They had a huge territory and were apparently already being seen as a separate kingdom, for they were not held responsible for not showing up. This prefigures our own day when the Northern Kingdom has battles to fight for which we cannot yet expect help from Yehudah.18. "Z'vulun is a people who put their own souls in danger of dying, And Nafthali on the heights of the field. On the other hand, she gives glowing credit where it is due. Those who were scribes (v. 14) and not accustomed to battle risked their lives. They may have even been "battlefield reporters",historians who joined in as soldiers anyway because they knew something had to be done. This would also give the other warriors added courage.19. "Kings came; they battled. Then fought the kings of Kanaan In Taanakh, over the waters of Megiddo. They took no unjustly-acquired silver. LXX: They took no gift of money (i.e., bribe). Taanakh: where the Qishon river flows from Mount Karmel.20. "From the heavens the stars fought; in their courses they fought with Sisera'. The planetary bodies themselves assisted in this victory. (See note on 4:15.)21. "The River Qishon swept them away-- that ancient river, the river Qishon! You can march, my soul! Prevail! Eliyahu also killed the 450 prophets of Baal at the Qishon. (1 Kings 18:40) It is always seen in Scripture in relation to judgment. The root meaning of its name means "to lure, bait, or lay a snare". Before crossing a river in iron chariots, an army would want to be sure no flash floods would be coming, and they would have certainly looked to the west to check the "forecast", because most storms in Israel come in from the Mediterranean. But this took them by surprise. It looked safe to cross, but this storm came out of the south (for Edom is southeast of Israel), hidden from view by Mount Karmel until it was right upon them, and the unpredictability rendered them very vulnerable. The very different weather pattern undoubtedly had to do with the planetary interaction described in verse 20.22. "Then [there were] hoof-beats of a horse From the rushing gallop of their valiant ones. Or, Then the heels of a swallow were hammered by the constant swooping of its wing-motion. (See note on 4:15.) This may be the background for Hebrews 12:1. LXX, When the hoofs of the horse were entangled, they earnestly hastened…23. "'Curse Meroz', said a messenger of YHWH. 'Curse its inhabitants with a curse, Because they did not come to the aid of YHWH-- To YHWH's aid among the heroes! Meroz: a town in northern Israel, which apparently sent no help though they were from the immediate vicinity and thus especially responsible to do their part in guarding Israel.24. "Most blessed from [among] women is Yael, Wife of Khever the Qeynite! Than women in the tent, she is [more] blessed! This was echoed by an angel speaking of Miryam when she is given the word that she is to be Messiah's mother. (Luqa 1:28) In the tent: Aramaic, may she be blessed like one of the women who serve in te houses of study.25. "Water he requested; milk she provided. She brought curds near in a majestic bowl. Curds: Aramaic, cream cheese!26. "She sent forth her hand to the [tent] peg, And her right hand to the laborer's mallet, And she struck Sisera and annihilated his head! Hand: the LXX specifies that it was the left. Tradition says that Sisera was one of the greatest heroes who ever lived, and had conquered the whole known world, and that he brought against Israel all 31 of the kingdoms Y'hoshua had conquered, which Israel had, by our failure to annihilate them, allowed to revive.27. "Between her feet he was brought low, prostrate he lay; Between her feet he collapsed and prostrated. Where he knelt down to rest, there he fell, violently destroyed! Between her feet: or legs. There are many hints of sexual suggestiveness throughout this text, corroborated by Jewish tradition that Yael dressed in lavish garments and pretended to seduce him. She promised him ample "reward" after he got some rest, and he was already planning to take her back to his mother as a wife. (Ginzberg)28. "Through the window she leaned out and looked and shrilly cried out-- The mother of Sisera, through the lattice: 'Why does his chariot delayed in coming?' Lattice: LXX, loophole.29. "The wise among her noblewomen will answer her; she will even bring word back to herself: 30. "'Aren't they finding and dividing out the spoils?
Ginzberg records a tradition of a publicized vision in which Sisera was lying on the bed of a Jewish woman. Of course this was interpreted by his people as meaning she would be his plunder, when in fact it was his deathbed and it was his body that was sent back to his mother instead of his coming back with two new wives. D'vorah may have been adding another bit of sarcasm here by suggesting that he was a "Mama's boy".31. "May all your enemies perish this way, O YHWH While those who love Him [will be] like the sun coming out in its [full] strength!" And the Land had quiet forty years. Tradition says D'vorah ruled shortly after Ruth's time, and that her last words were an exhortation not to depend on the dead who can do no more for the living. She was mourned for seventy days. (Ginzberg)
Midyan was a son of Avraham by Qeturah, and Moshe married a Midyanite woman as well. Mount Sinai is in their territory, but his name means "strife".2. And Midyan's hand was growing strong upon Israel; because of Midyan's presence, the descendants of Israel prepared for themselves the hiding places that are in the mountains, as well as the caves and the strongholds. Hiding places: Aramaic for the Heb., possibly clefts, cut-out places, or dens, but the term is used only here. When men hide from YHWH, they ending up hiding from other men as well. They even started living like animals.3. Now what took place is that if Israel sowed seeds, Midyan, Amaleq, and the sons of the east came up and rose up against them Israel neglected to honor YHWH with their substance, but were preparing their crops for Ba'al, so YHWH no longer let them keep them. YHWH had given Israel fields they had not sown. (Y'hoshua 24:13; Psalm 105:44) Now, when they sowed, others reaped, because they had forsaken Him. Amaleq was the son of Elifaz, grandson of Esau, by his concubine Timnah. (Gen. 36:12) The sons of the east were probably descendants of Avraham's other children (Gen. 25:6), or possibly people who lived wickedly like the majority of those before the Deluge of Noach--or even earlier!4. and camped over them, ruining the produce of the Land until you come to 'Azzah, and they did not leave any sustenance in Israel, whether lamb or bull or donkey, Camped over them: possibly right on top of the crops that had been planted.5. because they came up with their livestock and their tents; they came in like locusts for multitude, and there was no numbering for them or for their camels, and they entered the Land to destroy it. 6. When Israel was laid extremely low due to the presence of Midyan, [some] descendants of Israel cried to YHWH [for help]. Laid low: or made thin, dried up, impoverished; Aramaic, sank very low. He put them in a position that would drive them back to Him because He still loved them. Only then did they get around to YHWH, like a child who is bent on going his own way, yet assumes that when he is in danger, his parent will bail him out. So He "sends them to bed hungry" so they will learn to desire His presence. But a few remembered YHWH and stood in the gap for the rest. This does not mean the rest did not want to be delivered, but we tend to hang onto pieces of other securities even while acknowledging YHWH--just in case we might do something so wrong that He would turn His back on us. (Offering Ba'al's symbol, the bull, is also a picture of turning over our greatest securities to YHWH.) As Israel's greatest deliverance approaches, those who are in the avant-garde, who are clearing a way for the rest to come, need to be sure to do it correctly so the path is one worthy of what YHWH wants to do.7. And it turned out that because descendants of Israel had cried out to YHWH on account of Midyan, 8. YHWH sent a man--a prophet--to the descendants of Israel, and he told them, "This is what YHWH, Elohim of Israel, says: 'I Myself brought you up from Egypt and delivered you out of the slave quarters, 9. "'and I recovered you from the hand of Egypt and from the hand of all your oppressors, and I drove them away before you and gave you their Land, 10. "'and I told you, "I am YHWH your Elohim. You must not show respect for the elohim of the Emorites, in whose Land you are dwelling." But you have not heeded My voice.'" Before the deliverer, one is sent to prepare the way--a common pattern YHWH used, which fit very well with the custom of sending someone ahead of a king's entourage to make sure the road was cleared and any holes filled in so it was passable. In whose land: YHWH has reassigned ownership of the Land to the people whom Israel had dispossessed, because they had not made it any better, just as the earth was given back to haSatan when Adam disobeyed. Show respect: or fear. If we fear what is not YHWH, we will also lose whatever He has given us. Everything this prophet says is from Moshe; is that who this "messenger" is?11. Then a messenger of YHWH came and sat under the terebinth tree that was at Offrah, which belonged to Yo'ash the Avi-Ezrite, while his son Gid'on was threshing wheat in the winepress to keep it away from the presence of Midyan. Offrah: a town in the western section of Menashe (within the Land of Israel proper), thought to be close to Sh'khem. (But see note on v. 35.) Its name means "a fawn". Avi-Ezrite: "the father of my helper". Gid'on means "the one who really chops down". He showed initiative and determination rather than surrendering to the enemy. The winepress was normally used in a different season, so the Midyanites would not expect anyone to be there at this time, and so were not patrolling this area. Keep it away: cause it to disappear, fly away, or escape.12. When the messenger of YHWH let himself be seen by him, he told him, "YHWH is with you, you capable hero!" Though Gid'on is clearly fearful, the messenger speaks strength into him, motivating him toward what he can become, and where he should be. One who is called a hero is more likely to become one than one who is repeatedly called a failure.13. But Gid'on said to him, "O My Master, if there is a YHWH with us, then why has all this happened to us? And where are all His [extraordinary] wonders that our fathers recounted to us, saying, 'Didn't YHWH bring us up out of Egypt?' But now YHWH has abandoned us ands yielded us up into the palm of Midyan's [hand]!" Our fathers recounted: as would have been done at Passover. If he is threshing wheat, the Passover season was very recently for him, and there are indications that his father, though possessing an altar to Ba'al, might still have done this for Gid'on as commanded in Ex. 12:26; 13:14. Despite his skepticism that probably arises from desperation, he still shows respect for the one he perceives as his master, since he speaks for YHWH. As with Avraham (Gen. 18:23-32) and Moshe (Num. 14:13-19), those who dare to ask are the ones who get the answers. (Yaaqov/James 4:2) YHWH has not gone anywhere; Israel has.14. Then YHWH turned to face him and said, "Go in this firmness of yours, and you have liberated Israel from the palm of Midyan's [hand]; haven't I sent you?" YHWH was not physically the one speaking, for he could not have withstood His presence. But one's representative had full authority to speak for him, much as someone today with "power of attorney". This firmness: the "brazenness" with which he would speak even to an angel evidenced a stubbornness and determination that would let him see the task He was about to give him through to completion. His cleverness in being able to make things appear to be what they were not (v. 11) would also be instrumental in his victory. Sent you: or, shot you (like an arrow).15. But he said to him, "O My Master, with what can I liberate Israel? Look! My thousand is the lowest in Menashe, and I am the least significant in my father's household." Thousand: the division under a "ruler of a thousand" (Ex. 18:25) which was weakest in influence or wealth. (Compare Mikha 5:2) YHWH sometimes chooses people with such apparent disadvantage to show that it is He who is doing the delivering, not we. Like David, the youngest and least respected in his family, we only have to make ourselves available to Him. This disadvantage would become even more pronounced before YHWH was ready to use Gid'on. But this kind of claim, seen also in Moshe (Ex. 6:30) and King Sha'ul (1 Shmu'el 9:21), seems to be the legal formula for humbly accepting a responsibility one is requested to carry out, saying, in effect, "I am very honored to do this."16. And YHWH said, "Because I will be with you, and you will strike a blow at Midyan as one man." As one man: because they would all be gathered in one place (v. 33)--the most convenient way to defeat them all at once. But the phrase is ambiguous; it could also mean Gid'on's army would act as one man, and both can be true.17. So he said, "Please, if I have found favor in your eyes, then perform a miraculous sign for me [to prove] that [it is really] You [who] are the one speaking to me! Gid'on had grown up without seeing miracles, and her probably did not have a Torah scroll of his own. Battling such an alliance of foes was no matter of child's play, and he needed to know this unusual calling was really YHWH's will. Moshe (Ex. 4:1-8) and David (Psalm 86:17) similarly asked for signs. But in this age, when we have the complete Scriptures and much more history of YHWH's dealings, dare we question Him? In fact, we, the exiled Israelites who are rediscovering our once-lost identity and returning to our covenant with YHWH, ARE the sign that we seek! We don't have to "waste" a goat and matzah; we just need to look in the mirror to know He is working.18. "Please don't depart from this [spot] until my coming to you--when I have brought out my tribute and set it down in front of You." So He said, "I will stay until you return." 19. So Gid'on went [inside] and prepared a kid of the she-goats along with unleavened bread [baked from] an eyfah of flour. He put the meat in a basket and the broth he put in a pot, and brought it toward Him under the terebinth [tree] and presented [it]. Eyfah: a dry measure equal to three se'im (the same amount Avraham told Sarah to prepare for the angels in Gen. 18:6; Gid'on must have remembered this was an appropriate amount to offer to YHWH. That he did it himself suggests that he had no wife yet.) It is also equivalent to ten omers, each omer representing a person (Ex. 16:16), and ten of them making a full congregation (based on Gen. 18:32). The modern equivalent is about 20 liters. That it was unleavened either speaks of his haste, or the season of the year, or both. He also knew that no leaven is to be offered on YHWH's altar, according to the Torah, but each meat offering had its corresponding grain offering(s). The root words for "kid of the goats" mean "a firm river bank". The root word behind "broth" is "to scour or polish". The word for "meat" is the root word for "glad news" as well, so he is offering a whole congregation that has been scoured clean as well as the glad news about a river bank--the place we see the symbol of the righteous planted in Psalm 1:3 and where we find the Tree of Life in Rev. 22:2--i.e., the Kingdom. A firm river bank also keeps the water from overflowing its boundaries, as Israel had been doing.20. Then the messenger of Elohim said to him, "Take the meat and the matzoth and rest them on the cliff over yonder, and pour out the broth." And he did so. Cliff: possibly a river bank where this great tree stood; the messenger may have been acknowledging the underlying meaning of Gid'on's gifts by responding with the same imagery as in v. 19.21. Then the messenger of YHWH stretched forth the end of the walking stick that was in his hand and touched the meat and the unleavened [loaves], and the fire rose up from [out of] the rock and consumed the meat and the unleavened [loaves], and the messenger of YHWH went from his sight. Walking stick: or staff, but the word means "to support". It is not the same word used for Moshe's rod, but this does not mean it cannot be a synonym, letting this messenger represent Moshe, for he is bringing Israel back to the Torah. Spielberg might outdo these effects today, but this is not entertainment. This is not just history; it is still alive. When you encounter the Torah, expect everything to change. We have not read it properly if we are not affected by it.22. And Gid'on perceived that he [indeed] was the messenger of YHWH, and Gid'on said, "Alas, My Master YHWH! Because that means I have seen the Angel of YHWH face to face!" Did he know because of his father's name, which means "YHWH is a fire"? Seeing YHWH face to face would mean certain death for him, based on Exodus 33:20.23. But YHWH told him, "Peace to you! Don't be afraid; you won't die." Was this "messenger of Elohim" (v. 20) different from the "messenger of YHWH" (v. 11)? If so, that could be how YHWH still spoke to him after the latter messenger had already left. Otherwise, it may just be that his judging side was now what was being emphasized. Peace: well-being, completeness; Heb., shalom.24. So Gid'on built an altar there to YHWH and called it "YHWH is Shalom." It is still in Offrah of the Avi-Ezrite to this day.
Seven-year-old: the term for age does not appear in the text; Aramaic, that has been fattened up for seven years. Goddess-image: or grove; Heb, asherah. Ba'al means "husband", and this other image, suffice it to say, functioned as his "wife". Exodus 34:13 had made tearing down any pagan altar in the Land a standing command, but Gid'on was doing this only in his area of jurisdiction. This is one example of what it means to "not show respect for the elohim of the …Land." (v. 10) Would he be dishonoring his father with such an act? The truest way to honor our parents is to obey YHWH, and to respect the part of his practice that dishonored YHWH would actually be showing respect for the elohim of the Emorites. Our parents also have built altars that we must pull down.26. When you have built an altar to YHWH on top of this stronghold in an orderly manner, then take the second bull and [offer] up and ascending [offering] will the pieces of wood [from] the goddess-image that you will have cut down. Stronghold: a different term than that used in verse 2; it is actually related to the term for "she-goats" in verse 19. It seems to refer to the old altar that he tore down. But now it was taken, because the illusion of idols was the only thing that gave it any perceived power. In an orderly manner: possibly in contrast to the way pagan altars were built, but in any case, YHWH likes things done in order. He tells the priests to lay the wood in order on His altar (Lev. 1:7) and His table (Ex. 40:4) and set the lamps in His sanctuary in order (Ex. 39:27). But here, order might not mean straight lines; the altar YHWH wants is of stones unaffected by human tools. (Ex. 20:25) He is also acting in a priestly manner by offering a bull, and by offering a goat for Israel's atonement as at Yom Kippur.27. So Gid'on took ten men from among his servants and did just as YHWH had spoken to him. But rather than doing it by day, when he was afraid [to because] of his father's household and the men of the city, it was at night that he did it. Ten men: symbolic of a sufficient number for a whole congregation, based on Gen. 18:32. He saw no point in getting himself killed before he accomplished his mission; though it would become obvious soon enough who did it, he would present it to them as an already-accomplished fact before they could do anything to stop it. It was common for such a shrine to be some distance from the dwelling place, explaining why no one heard all this noise. 28. Early in the morning when the men of the city were getting up, lo and behold, the altar of Ba'al had been torn down, the goddess-image that was over it had been cut off, and the second bull had been offered on the restructured altar! Early morning: They were probably coming to worship the sunrise in typical pagan fashion. (Y'hezq'el 8:16) A bull was Ba'al's symbol, so by slaughtering it here, he was "burning Ba'al" himself along with his "consort".29. And [each] man said to his fellow, "Who has done this thing?" And they made and inquiry and searched [it out], and were saying, "Gid'on, the son of Yoash, has done this thing!" Did one of his father's ten servants give him away?30. So the men of the city said to Yoash, "Bring out your son, that he may die, since he has torn down the altar of Ba'al and cut off the goddess-image that was on it!" 31. But Yoash said to all who took their stand against him, "Will you plead Ba'al's case, as if you could bring about deliverance for him? Whoever contends for him will be dead by morning! If he is an elohim, let him plead his own case, because someone has torn down his altar!" Plead his case: Aramaic, take revenge for. Executed by morning: If Ba'al (may his name be blotted out) was on YHWH's hit list, anyone who sided with him would be targeted by Him as well. But he himself is threatening to personally kill anyone who dares to kill his son for the sake of a deaf and dumb statue, for if anyone is caught worshipping another elohim, he must be executed according to Torah. Yoash apparently had some latent fear of YHWH in him which revived when his own son began to overcome his fears and dare to obey. This set his father free to ridicule Ba'al as well.32. So on that day he was called "Yerub-ba'al", [that is] to say, "Let Ba'al plead his own case", since he [was the one who] had torn down his altar. An alternate way to read his name, in order not to pronounce the name of Ba'al aloud, is Yerub-besheth--"let the shameful thing plead its case". Ba'al is used in a generic sense in Hebrew to mean "husband" or "owner", but, like Gad, which was also a tribe of Israel, according to Ex. 23:13 it should not be pronounced when it refers to the name of another elohim, which was the case here. 33. Then all of Midyan, Amaleq, and the sons of the east assembled in unity and crossed over and camped in the Valley of Yizre'el. The valley: Amaleq's kind of territory, for its name means "valley-dweller"--one who prefers the low places over the heights. The "sons of strife" were in league with these predatory people who attack the weak who cannot keep up with the rest. (Deut. 25:17-18) The Valley of Yizre'el is the widest valley in Israel, the only passage that runs all the way from the Yarden River to the Mediterranean (north of Mount Karmel and south of the Galil. It is vast enough to support such a huge number, so this is a foreshadowing of a day that is yet to come when all the armies of the earth will gather in it, near Megiddo, as a staging point from which to attack Yerushalayim. (Rev. 16:16)34. But the spirit of YHWH clothed Gid'on, and he gave a blast with the shofar, and Avi-Ezer was summoned [to come] after him. The shofar: a ram's horn trumpet that was the Israelite call to war. Clothed: Avi-Ezer: a larger clan than Gid'on's immediate family and even than his "thousand" among the tribe of Menashe. (Y'hoshua 17:2) It means "my father is a help", correlating with the word for "summoned" here, which means to call to one's aid. This is a picture of the army that is raised from the dead to come to the assistance of those of Israel "who are alive and remain" but are having great difficulty bringing the "one new man" to the birth (Yeshayahu 26:17-19; Y'hezq'el 37:1-14) because they are outnumbered by the armies of the world that unite against Israel.35. And he sent messengers to all of Menashe, and he too, was summoned [to come] after him. And he sent messengers into Asher, Z'vulun, and Nafthali, and they came up to meet them. These four tribes all border on or have territory within the Valley of Yizre'el. But this begs the question: why was Yissakhar, whose territory constitutes half of that valley, not called as well? Yissakhar was among those ready to fight for D'vorah in 5:15. Since these foreign armies would have entered Israel through Yissakhar's territory first, it may be that the need to assist was simply too obvious to them, so that no one needed to summon them. Or were they decimated by the armies entering the Land? The exact site of Gid'on's hometown is not known. Four possibilities have been located based on the Arabic names of the tels, but none of them has turned up Hebrew inscriptions to identify the towns. Two of them are in the heart of Yissakhar's territory, quite close to the place Gid'on camped (7:1), though it is unlikely he would live in another tribe's territory. It may be simply because Yissakhar had been so prominent in the attack under D'vorah (5:15) that YHWH did not want those whom it would make sense to call, so that none but He would receive the credit. He does not choose those the world thinks He "needs". Gid'on knew he could trust Z'vulun and Nafthali, because they had risked their lives, though in military prowess they were misfits. Also, Makhir, the family of Menashe with military fame, was not called, but only Gid'on's obscure clan. This time Asher did come, but they had not proven reliable under Baraq.36. Then Gid'on said to Elohim, "If You are there to liberate Israel by my hand, as you have promised, 37. "look here! I myself am putting the woolen fleece on the threshing-floor. If there will be dew on the fleece alone, with all the ground dry [as drought], then I will know that You will liberate Israel by my hand, as You have promised." Know: or, acknowledge.38. And so it was: when he got up early and squeezed the fleece together, he wrung out dew from the fleece--a [whole] bowl full of water! 39. But Gid'on said to Elohim, "Don't let Your anger be kindled on me, and I will speak only this [one] time. Please let me put it to the test just this once with the fleece. Please let the fleece alone be dry, and let there be dew on all the ground." He quotes Avraham's manner of "arguing" with YHWH over the destruction of S'dom. He reversed the scenario completely to be sure it had not just been a coincidence or possibly some natural phenomenon unique to that place; it had to be something even his own experience had shown to be unlikely, because the stakes of his attacking such a huge army seemed suicidal if he was not sure YHWH was really with him. Yet he had received his miracle prior to this; his doubt was not about YHWH, but about himself. He knew he had to be willing to pay the price for being wrong in order to get credit for success, but he realized the extreme honor it was to have four tribes following his orders, and he may also have wanted to make sure he had not taken this honor for himself, since it was now more than just his own clan he was putting at risk. This vivid display (v. 38) was more to demonstrate to the armies he had called together that YHWH was truly behind him. This would build both their confidence in YHWH and their trust in him as their commander. Of course, the 32,000 men who reported would not all be watching at his threshing floor, but only their leaders. The other army was probably doing its chest-baring during these two days, making lots of noise and challenging them as Golyath would, buying him the time to carry out this test fully.40. So Elohim did so; that night there was dryness on the fleece alone, while on all the ground there was dew. YHWH was patient with him and did not let his words fall to the ground, giving him a second witness as well. But He would also make the odds even more impossible to show that there is indeed an Elohim in Israel…
2. But YHWH told Gid'on, "The people who are with you are too many for me to hand Midyan over to, lest Israel should boast of itself over Me, saying, 'My hand has brought me deliverance!' YHWH says He will not share His reputation with another. (Yeshayahu 42:8; compare Deut. 8:11-17)3. "So now, please call out in the hearing of the people, 'Whoever is fearful and trembling, let him turn back and wend around the mountains of Gil'ad.' So 22,000 of the people went back, and there were 10,000 left. This was standard preparation for an Israelite battle. (Deut. 20:8-9) Trembling: indeed the same root word as Harod, and it may have been named after this incident. The enemies of YHWH should not be over-respected. Gil'ad is actually across the river from where he was. Wend around: The term includes the sense of taking cover; they could depart without being seen from the enemy camp, and this way, the enemies, who had seen 32,000 people assembling, would think they were all still there. They could get back to their homes, which were on the other side of the enemy camp. The Hebrew root words for 22 mean "a dual doubling over", suggesting the idea of excess, because these were the men who would only prove to be extra baggage, and would need to be babysat rather than actually contributing to the morale of the other soldiers. So YHWH "circumcised" this army by doing away with the useless part. Now they saw themselves as capable and were ready to get somewhere!4. Then YHWH said to Gid'on, "The people are still [too] many. Bring them down to the water, and I will test them for you there. Now of whomever I tell you, 'This one will go with you', he must go, and everyone of whom I tell you, 'This one will not go with you', he may not go." Test: or sift, refine, remove the dross from the top. In the context of a river, He is panning for gold. YHWH does not need numbers, and sometimes they just get in His way. It was obvious when Moshe was alone that he was glowing from having been in YHWH's presence; crowds would have obscured him. So YHWH sifts yet again, refining His army like flour so they can become "one bread" (v. 13). 5. So he brought the people down to the water, and YHWH told Gid'on, "Everyone who laps from the water with his tongue as a dog laps, you must set alone, then everyone who bends down on his knees to drink." 6. And the number of those who lapped with their hand to their mouth was 300 men, and all the rest of the people bent down on their knees to drink water. He probably thought he would only lose the 300 men this time. But he did not know YHWH very well yet!7. And YHWH told Gid'on, "With the 300 men who lapped, I will liberate you, and I will give Midyan over into your hand, so you can let all the people go, [each] man to his own place." Why did YHWH like this better? The difference is their approach. By bringing their hand to their mouth, they would be examining the water before they drank it, and no dead or decayed matter floating in it would escape their notice. Since water is a picture of YHWH's word (Efesians 5:26), this is an analogy of studying carefully for ourselves before we internalize it instead of just accepting others' word for it, to be sure none of man's doctrines have been mixed in with it, fouling it. They would also see their faces in it, Those who bent down on their knees and put their faces right in the water would not see what was coming with the water, and also would not be as alert to a possible enemy approach either, and could be more easily pushed right into the water, or simply killed. They knelt down; they had a "religious experience", but the Torah is not religion, but a social law for a people. It is not to be worshipped, but looked into intensely to see what we are meant to be, and how we actually look in comparison to the standard. (Yaaqov/James 1:22-27) It still applies to us, not just these people thousands of years ago. We are meant to bring it back up from our knees and have a "relationship experience" with YHWH because of it. He still uses it to sift our priorities so we no longer bow down to the wrong things.8. So the people took [the] provisions [that were] in their hand along with their shofars, and he sent every man of Israel away, each to his tent, but he kept hold of the 300 men, and the camp of Midyan was below him in the valley. Kept hold of: retained with a firm grip. He ended up with less than 1% of the available army, but now they were no longer fearful. There was a change in perspective: now the enemy was no longer "to the north"--in the hidden place, as the Hebrew connotes--but beneath them. He also kept the shofars belonging to all 320 of the captains among those who left, because he would need almost all of them. Also, the food that would have strengthened them to fight was given to those who would actually now do the fighting.
10. "But if you are afraid to go down, go down into the camp with your young [servant] Furah. Afraid: But had he not just culled out all the fear? He knew from Israel's past experience that if he were going to "spy out the Land", he dare not bring back an evil report to his fellows. In this case, the danger would be in going alone, and YHWH recognized that and "understood his frame, remembering that he was dust". He even encouraged him by sending along a man whose name means "he has been made fruitful", to plant the seed thought in his mind that could grow into a conviction that his endeavor would not be fruitless. Everyone who knew Gid'on's fearful tendencies would recognize that the credit went not to him but to YHWH. He does not choose by our logic; it was not the seminary-trained expert or the one who followed without asking questions who was called, but a man who still had doubts that he was actually hearing from YHWH. But there would now be no doubt who won the battle.11. "After you hear what they are saying, your hand will indeed grow resolute so you can go down against the camp." So he and his young [servant] Furah started down to the outer edges of those who were aligned [for battle] by fives in the camp. 12. Now Midyan and Amaleq and all the sons of the east were lying in the valley, as numerous as the locusts, and there was no numbering for their camels--as numerous as the sand that is on the shore of the sea! 13. When Gid'on arrived, indeed, a man was recounting a dream to his fellow, and he said, "Look here! I had a dream, and lo and behold, a round loaf of bread [made from] barley grains came tumbling into the camp of Midyan, and when it got to the tent, it hit it and it fell down, and the tent turned upside down when it fell!" The round loaf reminds us of a stone smoothed out by the water and unmarred by human tools, like the one who lets YHWH's Word rather than men's doctrines shape him. The root word for "round" even means "sunken or submerged", like a river stone. This correlates with the "stone cut without hands" in Nevukhadnetzar's vision. (Dan. 2:34) The only other place in Scripture this term for "round" is used is in Ex. 15:10, which speaks of the Egyptian army sinking like lead in the Reed Sea--another connection that would subconsciously encourage Gid'on. Barley grains: literally, barleys--a plural form, reminding us that the single loaf is made up of many individual parts that have been taught to adhere to one another, but not to the flesh, through all the sifting. (The priests in the Temple sifted the wheat used for the supplementary offerings would sift it 13 times, and the final test would be that none of it stuck to him when he plunger his hands into it.) Again, this suggests that this took place during the barley harvest, which falls between Passover and Shavuoth, during the time we count the days in a way to remind us to be more fruitful. Thus the wheat that he was threshing had to be old wheat that had been stored, for the Torah does not permit us to eat of the new grain before the firstfruit tribute is skinned off the top. The tent: singular, indicating the main tent in the camp, which would correlate with Israel's tabernacle. Yithro (whose name means "his abundance") was a priest of Midyan (which means strife or confusion). Tradition says he had tried all religions, and therefore had a mixture of practices due to the influence from so many. What could be a better picture of the state of Christianity today? A unified loaf of bread would destroy their place of study and worship. Note that only Midyan's tent is mentioned; it will take all of Israel to destroy Amaleq, and Yehudah is mentioned nowhere in this account.14. And his companion replied, "This is none other than the sword of Gid'on the son of Yoash, a man of Israel; the Elohim has handed Midyan and the whole camp over to him!" None other than: literally, "This is nothing except if it is…" 15. Now when Gid'on heard the recounting of the dream and its interpretation, what he did was prostrate himself [in worship]. Then he returned to the camp of Israel and said, "Get up, because YHWH has given the army of Midyan into your hand!" Interpretation: literally, breaking open.16. Then he split the 300 men up [under] three heads, and he put shofars and empty jars in the hands of every one of them, with torches inside the jars. The jars would have held their provisions (v. 8) This was common practice for perishable foods.17. And he told them, "Watch me and do the same thing [I do]. And look here! When I arrive at the outskirts of the encampment, you must do just what I do: 18. "When I and all who are with me give a blast with the shofar, then you must blow the shofars too, all around the camp [on every side], and say, 'For YHWH and for Gid'on!'"
At the time of the greatest instability in the camp, when the outgoing guards were bleary-eyed from exhaustion, most of the soldiers were in their deepest sleep, and the new guards had just arrived and were still disoriented, they used the element of surprise, waking them up them with sudden loud noises. The shattering jars might even sound like horse-drawn chariots jostling toward them. While they eyes were still accustomed to the darkness, they would not be able to see past the glaring lights to tell that there were not 100 more men with each torchbearer as usual.20. Then the three companies gave a blast on the shofars, shattered the jars, and gripped the torches tightly with their left hands, with the shofars in their right hands [ready] to sound, and they called out, "A sword for YHWH and for Gid'on!" Yet no mention is made of them having taken swords, and with their hands full, how would they wield them? YHWH had arranged to provide the swords from a different source, like the ram in Genesis 22.21. And each took his place and stood all around the camp, and the whole army ran to escape, shrieking [with distress]. They would have spread out at set intervals. Being entirely surrounded, where could the enemy run but toward the middle of the camp--or straight into the sword of the attackers?22. When the 300 sounded the shofars, YHWH had set [each] man's sword against his fellow, and in the whole camp, and the army fled as far as the place of the acacia tree in Tz'rerah on the brink of Avel-M'kholah [the meadow of dancing] above Tabbath [the celebrated place]. The enemy knew that normally in Israel, a company consisted of 100 men. Only one man in 100 would have a trumpet or a torch, so the 300 men would appear to an experienced army to be 30,000--nearly the very number Gid'on had started with, and now none of them was superfluous. Tz'rerah: possibly an alternate spelling for Tz'redah, meaning a fortress. Avel-M'kholah was the name of the town in Yissakhar where Elisha would later be born. There was another town with the same name in Menashe's territory right along the Yarden south of Beyth-She'an, and this could be the place the text is referring to, because it is not far north of the place referred to in verse 24.23. Then the men of Israel were summoned from Nafthali, Asher, and all of Menashe, and chased after Midyan, These may have been the same men Y'hoshua had sent home earlier, for they come from all but one of the same tribes originally called up. (6:35) They would not yet have gotten back to their homes, but would have camped on the way home, as only one night has passed since he sent them away. Having been honest about their fears, YHWH may have been allowing them a second occasion to get involved--but not as firstfruits, but just to help with the "mop-up". But Z'vulun is not called up this time. Oncethe battle was fought, all of Israel got involved. This tells us that today we do not have to be discouraged by the slackness of the 99%--the other Messianics who sit on the sidelines, the "Hebrew-Roots" students who keep one foot in the church, or those still mired in the lightheadedness of Christianity, not even knowing they are really Israel. Only after we complete the task of blazing the trail--when the watering-places are taken back--will YHWH call the rest back in to drink the waters and share the fruits of victory.24. and Gid'on sent messengers all throughout the mountains of Efrayim to say, "Come down to meet Midyan and hold the waters for them as far as the ford, that is, of the Yarden. And every man of Efrayim was mustered, and they held the waters as far as the ford, that is, of the Yarden. Those in Efrayim would close the final escape route to the south. The Aramaic targum says "the house of Efrayim", which would actually then include all ten tribes of what would later become the Northern Kingdom. Hold the waters for them: i.e., bar them from crossing over. The ford: literally, place of crossing over (Beyth-barah, probably a variant for Beyth-Avarah, the place Yochanan witnessed Yahshua's immersion, according to Yochanan 1:28). This is the way they would try to escape, being the way they had entered the Land (6:33). Hold the waters: or, take the watering-places. This is a picture of gaining control over the places where people are taught.25. And they captured the two leaders of Midyan, Orev ["raven"] and Ze'ev ["wolf"]. And they killed Orev at the Rock of Orev, and Ze'ev they killed at the wine-vat of Ze'ev. And they chased [the rest all the way] to Midyan, and they brought the head of Orev and Ze'ev to Gid'on from across the Yarden. Their names show them to be unclean and predatory. Note that only one head seems to be shared between these two men! A raven will feed on dead animals, as we see in the story of Noach. It feeds off the dead--a picture of Roma, which builds its churches over tombs, and in whose iconography Yahshua's death means everything; the resurrection is somewhat of an afterthought. Efrayim must behead it; it is not Yehudah's place to do so, for they have no stake in it. Efrayim must become "one bread" and knock over the place of learning they have set up. We can only take down the preachers of strife and confusion if we have the proper approach to Torah study. Midyan's territory was all the way down near Mount Sinai, on the eastern shore of the Gulf of Aqaba, the "right" fork of the Reed Sea, in what is now northwestern Saudi Arabia--approximately 200 miles to the south!
They did not understand that it was YHWH's choice, not his, to limit the size of his army. He actually did summon Efrayim, but not until the mop-up stage of the battle (7:24), and this was perceived as a slight.2. So he said to them, "What have I done now compared to you? Aren't the gleanings of Efrayim better than the vintage of Avi-Ezer? Gleanings…vintage: Aramaic, weak ones…strong ones.3. "Into your hands Elohim has given the princes of Midyan--Orev and Ze'ev! So what was I able to do in comparison to you?" Then their spirit dropped back from [being] against him, when he said this thing. The background story is in 7:24-25. Dropped back: relaxed, abated, went slack, refrained from. Note how tense relations between different tribes already were, that even what should have been seen as glad news would become a cause for near war between brothers. Whether he was simply humble or was wisely opting not to let internal strife begin after the external threat had been removed, the net result was placation:4. When Gid'on arrived at the Yarden [and] was crossing over--he and the 300 men who were with him, exhausted yet continuing the chase, 5. he said to the men of Sukkoth, "Please provide round loaves of bread for the people who are at my feet, because they are exhausted--and I am chasing after the kings of Midyan, Zevakh and Tsalmuna'." Zevakh means "slaughter" and Tsalmuna' means "deprived of [the protection of] a shadow.6. But the leaders of Sukkoth said, "Is the foot of Zevakh and Tsalmuna' already in your hand, that we should give your army bread?" 7. So Gid'on said, "Because of this, when YHWH has given Zevakh and Tsalmuna' into my hand, then I will tear your flesh with the thorns of the wilderness and with briars!" Tear: Aramaic and LXX, thresh. Prverbs 19:29 says stripes are prepared for the backs of fools. Now Gid'on is beginning to be fed up with what Israel is turning out to be like.8. And he went up from there to P'nu-El, and spoke to them in this same way, but the men of P'nu-El answered him just like the men of Sukkoth had answered. He was retracing Yaaqov's steps from Sukkoth, where he built houses and cattle shelters (so Gid'on would expect a place of hospitality) to the place where he had his "wrestling match". (P'nu-El means "its face to YHWH",and was the place |
Mount Tavor
The Spring of Trembling (Eyn Harod, pictured here) is on the southern edge of the Yizre'el Valley, and still flows today from a cave on the side of Mount Gilboa, about four miles east of the city of Yizre'el and 8 miles west of Beyth She'an. Like Mount Thavor, the Hill of Moreh is an isolated hill in the middle of the Valley, easily visible from Harod. Moreh means "teacher". The Hebrew word for spring also means "eye", and the word for encamping specifically means "to bend down or incline". So another way to read the phrase is, "they bent down in regard to the eye of shuddering". In other words, they inclined themselves toward fear. North: in Hebrew orientation, this is on the left hand. 
Mt. Gilboa from Beyth She'an.
The brook at Eyn Harod, looking toward the Hill of Moreh.